From: Alex Ferguson (abf@cs.ucc.ie)
Date: Fri 19 Jun 1998 - 19:39:59 EEST
Bruce Richardson:
> In particular, [chaos] seeks to pervert acts of creation or re-creation (cf.
> Nysalor, Red Goddess, EWF) hoping to benefit from (and conceal itself
> within) the growth/regrowth that follows.
What was chaotic about the EWF? While Orlanthi think that Nysalor and the
Red Goddess are chaotic, I believe this is regarded as wilfull, not
accidental; in any case, this is not the Pelorian view.
> What if, as a would-be
> resurrector chased down a fleeing soul through the paths of the spirit
> world, one of them encountered the muttering shade of Nysalor lurking to
> one side? Death-sickness and illumination have common features.
I think that being Resurrected is a potential route to (or at least,
portion of a route to) Illumination, yes. In fact, Yelm's example makes
it quite clear that this is the case, certainly for Dara Happans. But
that's not at all the same thing as a Chaotic Taint (even if Storm Bullies
will kill you just as dead for either, given method and opportunity).
It's much less clear if the person performing the Resurrection is at all
likely to be similarly affected -- for them it's "just" casting a spell
-- the subject actually _died_, which is what one might call the
definitive life-changing experience.
> I would be keen to hear some suggestions on the potential risks of
> resurrection. They should, I think, differ from culture to culture and
> cult to cult (each has their own path to paradise or hell).
Absolutely. We know of two, at any rate -- Dara Happans often become
"fearful afterward" (not so doing was a great virtue of Yelmgatha),
while Orlanthi tend to become morbid and join Humakt, a downside in any
sane person's book. Those are also two of the cultures for which
Resurrection is the most mythicly significant -- in a lot of the rest of
Glorantha, the main drawback to resurrection is that you can't get it,
any any price.
Slainte,
Alex.
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